For it is possible that the disbeliever among them might convert to Islam and thus inherit. For this reason, if both of them were to acknowledge the lineage while they were in a state of slavery, it would not be established, due to the possibility of inheritance through manumission. If each of them had a son from a free woman, and each of them acknowledged to the other that he is his cousin, it is possible that his acknowledgement might be accepted, because there is no wala' (patronage) upon him; thus his acknowledgement would be accepted due to the presence of the reason for its acceptance and the absence of any conflicting evidence. It is also possible that it would not be accepted, because the Muslims would inherit from him, and because if the acknowledgement of the principals is not accepted, the descendants are even less so. If we say that their acknowledgement is accepted, and one of them acknowledges to the father of the other that he is his cousin, the acknowledgement is not established with respect to him being the son of his brother; because if it were established, his cousin would inherit instead of his mawla (patronage holder) who emancipated him. Is it established with respect to the cousin, so that he would inherit from his nephew? It is possible that it is established, because the wala' is transferred away from the son of the brother, so the validity of the acknowledgement would not lead to the cancellation of the wala'. The stronger view is that it is not established, because it was not established with respect to one of the two parties, so it is not established in the other.

1944 - Issue; He said: (And if the spouses are in the house, and they separate, or die, and each of them claims that what is in the house belongs to him, or that he inherited it, judgment shall be passed based on what is appropriate for men to the man, and what is appropriate for women to the woman, and what is appropriate for both of them, then it is between them in halves).

The entirety of this is that if the spouses disagree regarding the household goods, or some of them, and each of them says: 'All of it is mine,' or each of them says: 'This specific item is mine,' and one of them has evidence, it is established for him without disagreement. If neither of them has evidence, then the text from Ahmad is that what is appropriate for men, such as turbans, their shirts, their outer garments, the tunics, the broad cloaks, weapons, and the like, the statement therein is the statement of the man along with his oath. And what is appropriate for women, such as their jewelry, their shirts, their head coverings, and their spindles, the statement is the statement of the woman along with her oath. And what is appropriate for both of them,