The lineage is not nullified except by both of them performing the li'an, because the marital bed (firash) remains established until she performs the li'an, and the child belongs to the marital bed. The Qadi said: "This narration is more correct." This is the view of those who agree with us that there is no hadd upon her; this is due to the saying of Allah the Almighty: {And it shall avert the punishment from her if she bears witness four times}. This indicates that if she does not bear witness, the punishment is not averted from her. The second narration is that she is released; this is the view of Abu Bakr, because the hadd is not mandatory upon her, so she must be released, just as if the evidence were incomplete. As for the marriage, it is not dissolved, and the lineage is not disavowed as long as the li'an between them is not complete, according to the consensus of the scholars, except for al-Shafi'i, for he ruled for separation and the disavowal of the child by the mere li'an of the husband. We have already mentioned that.
1338 - Issue: He said: "And likewise if she confesses less than four times."
In summary, if a man accuses his wife (qadhf) and she confirms his statement, and she confesses to zina once, twice, or three times, the hadd is not mandatory upon her; because it is not established except by confession four times, as will be mentioned in the section on hadd punishments. Furthermore, if her confirmation of him occurs before his li'an, then there is no li'an between them; because the li'an is like evidence, it is only established with denial. If it occurs after his li'an, she does not perform the li'an; because she does not take an oath alongside a confession, and her ruling is the same as if she had refused without a confession. Abu Hanifa held this view. Al-Shafi'i said: If she confirms him before his li'an, the hadd is upon her, and he does not have the right to perform li'an, unless there is a lineage he is disavowing, in which case he performs the li'an alone, and the lineage is disavowed by his mere li'an. If it is after his li'an, the lineage is already disavowed, and the hadd is binding upon her; based on the principle that the lineage is disavowed by his mere li'an, separation occurs, the hadd becomes mandatory, and that the hadd becomes mandatory upon a single confession. Most of these principles have already passed. If she confesses four times, the hadd is mandatory, and there is no li'an between them if there is no lineage being disavowed. And if she retracts, the hadd drops from her.
(11) In (B) and (M): "yandari'" (is averted). (12) Omitted from: (A), (M). (13) In (A) and (B): "al-zawj" (the husband). (1) In (B) and (M): "fa-inna" (for). (2) Omitted from: (B), (M).
بالْتِعانِهِما جميعًا؛ لأنَّ الفِراشَ قائِمٌ حتى تَلْتَعِنَ، والوَلَدُ للفِرَاشِ. قال القاضى: هذه الرِّوايةُ أصَحُّ. وهذا قولُ مَنْ وافَقَنا فى أنَّه لا حَدَّ عليها؛ وذلك لقولِ اللَّه تعالى: {وَيَدْرَأُ عَنْهَا الْعَذَابَ أَنْ تَشْهَدَ أَرْبَعَ شَهَادَاتٍ} فيَدُلُّ على أنَّها إذا لم تَشْهَدْ لا يُدْرَأُ (١١) عنها العَذَابُ. والرِّواية الثانية، يُخْلَى سَبيلُها. وهو قولُ أبى بكرٍ؛ لأنَّه لم يَجِبْ عليها الحَدُّ، فيَجِبُ تَخْلِيةُ سَبِيلِها، كما لو (١٢) لم تَكْمُلِ البَيِّنَةُ. فأمَّا الزَّوْجِيَّةُ، فلا تَزُولُ، والوَلدُ لا يَنْتَفِى ما لم يَتِمَّ اللِّعانُ بينهما، فى قولِ عامَّةِ أهْلِ العِلْمِ، إلَّا الشافِعِىّ، فإنَّه قَضَى بالفُرْقةِ ونَفْىِ الوَلدِ بِمُجَرَّدِ لِعانِ الرَّجُلِ (١٣). وقد ذَكَرْنا ذلك.
١٣٣٨ - مسألة؛ قال: (وَكَذلِكَ إِنْ أقَرّتْ دُونَ الْأَرْبعِ مَرَّاتٍ)
وجُمْلَتُه أن الرَّجُلَ إذا قَذَفَ امرأتَه، فصَدَّقَتْه، وأقَرَّتْ بالزِّنَى مَرَّةً، أو مَرَّتينِ، أو ثلاثًا، لم يَجِبْ عليها الْحَدُّ؛ لأنَّه لا يَثْبُتُ إِلَّا بإِقْرَارِ أرْبَعِ مَرَّاتٍ، على ما يُذْكَرُ فى الحُدُودِ، ثم إن كان تَصْدِيقُها له قبلَ لِعَانِه، فلا لِعَانَ بينهما؛ لأنَّ اللِّعانَ كالبَيِّنةِ، إنَّما يُقامُ مع الإِنْكارِ، وإن كان بعدَ لِعَانِه، لم تُلَاعِنْ هى؛ لأنَّها لا تَحْلِفُ مع الإِقْرارِ، وحُكْمُها حكمُ ما لو امْتَنَعتْ من غيرِ إِقْرارٍ. وبهذا قال أبو حنيفةَ. وقال الشافعىُّ: إن صَدَّقَتْه قبلَ لِعَانِه، فعليها الحَدُّ، وليس له أن يُلَاعِنَ، إلَّا أن يكونَ ثَمَّ نَسَبٌ يَنْفِيه، فيُلاعِنُ وَحْدَه، ويَنْتَفِى النَّسَبُ بمُجَرَّدِ لِعَانِه، وإن كان بعدَ لِعَانِه، فقد انْتَفَى النَّسَبُ، ولَزِمَها الحَدُّ؛ بناءً على أن النَّسَبَ يَنْتَفِى بمُجَرَّدِ لِعَانِه، وتَقَعُ الفُرْقةُ، ويَجبُ الحَدُّ، وأنَّ (١) الحَدَّ يَجِبُ (٢) بإقْرارِ مَرَّةٍ. وهذه الأُصولُ قد مَضَى أكْثَرُها. ولو أقَرَّتْ أرْبَعًا، وَجَبَ الحَدُّ، ولا لِعانَ بينهما إذا لم يَكُنْ ثمَّ نَسَبٌ يُنْفَى. وإن رَجَعَتْ سَقَطَ
(١١) فى ب، م: "يندرئ".(١٢) سقط من: أ، م.(١٣) فى أ، ب: "الزوج".(١) فى ب، م: "فإن".(٢) سقط من: ب، م.