Li'aan (rantsuwar la'ana) an samo sunansa ne daga kalmar La'ana (la'ana), domin kowane ɗaya daga cikin ma'auratan yana la'anta kansa (a karo na biyar) idan yana ƙarya. Asalinsa yana cikin faɗin Allah (SWT):

Li'aan (oath of condemnation) is derived from Li'aan (curse) because each one of the spouses curses himself/herself (in the fifth time) if he/she is lying. The origin of it is in his (swt)'s saying:

"Kuma ga waɗanda suke zargin matansu, alhali ba su da shaidu sai kansu, to shaidar ɗaya daga cikinsu ita ce shaidar Allah sau huɗu cewa shi yana cikin masu gaskiya. Shaida ta biyar kuma ita ce roƙon la'nar Allah a kansa idan yana cikin masu ƙarya a kanta. Amma za ta kawar da hukuncin (na jifa har mutuwa) daga gare ta, idan ta yi shaida sau huɗu da Allah cewa shi (mijinta) maƙaryaci ne. Shaida ta biyar kuma ita ce fushin Allah ya kasance a kanta idan shi (mijinta) yana faɗar gaskiya" [An-Nur: 6-9]. Abu Dawud ya ruwaito ta hanyar isnadinsa (sarkar masu ruwaitowa) daga Ibn Abbas (ra) wanda ya ce: "Hilal ɗan Umayya na ɗaya daga cikin mutum uku da Allah ya karɓi tubansu. Wata dare ya dawo gida daga gonarsa, sai ya tarar da wani mutum tare da matarsa. Ya shaida da idanunsa, ya ji da kunnuwansa. Bai motsa ba har safiya. Washegari ya tafi wurin Manzon Allah ﷺ da safe, ya ce: 'Ya Manzon Allah ﷺ! Na zo wurin matata da dare, sai na tarar da wani mutum tare da ita. Na gani da idanuna, na ji da kunnuwana.' Annabin Allah ﷺ ya ƙi abin da ya bayyana, ya ɗauke shi da muhimmanci. Nan take sai ayar Alƙur'ani ta sauka: 'Kuma ga waɗanda suke zargin matansu...' Sai Manzon Allah ﷺ ya sami sauƙi ya ce: 'Ku yi farin ciki, ya Hilal. Allah Maɗaukaki ya sanya maka hanyar fita cikin sauƙi.' Hilal ya ce: 'Na yi tsammanin haka daga Ubangijina.' Manzon Allah ﷺ ya ce: 'Ku kira ta.' Sai ta zo. Manzon Allah ﷺ ya karanta musu (ayoyin) cewa hukuncin lahira ya fi tsanani a kan hukuncin duniya. Hilal ya ce: 'Na rantse da Allah, na faɗi gaskiya a kanta.' Ita kuma ta ce: 'Ya yi ƙarya.' Manzon Allah ﷺ ya ce: 'Ku yi amfani da hanyar roƙon la'na a tsakaninsu.'" Hilal aka wa ce masa: "Ka shaida." Sai ya yi shaida a gaban Allah sau huɗu cewa yana faɗin gaskiya. Lokacin da zai yi shaida ta biyar, aka ce masa: "Hilal, ka ji tsoron Allah, domin azabar duniya ta fi sauƙi a kan azabar lahira; kuma wannan ita ce shaida mai yanke hukunci wadda tabbas za ta jawo maka azaba." Sai ya ce: "Na rantse da Allah, Allah ba zai azabtar da ni saboda wannan aikin ba, kamar yadda bai sa aka yi mini bulala saboda wannan aikin ba." Sai ya yi shaida ta biyar yana kira la'anar Allah a kansa idan yana cikin masu ƙarya. Sannan aka ce mata: "Ki yi shaida." Sai ta ba da shaida a gaban Allah cewa shi maƙaryaci ne. Lokacin da zata yi shaida ta biyar, aka ce mata: "Ki ji tsoron Allah, domin azabar duniya ta fi sauƙi a kan azabar lahira. Wannan ita ce shaida mai yanke hukunci wadda tabbas za ta jawo miki azaba." Sai ta yi shiru na ɗan lokaci, sannan ta ce: "Na rantse da Allah, ba zan wulaƙanta mutanena ba." Sai ta yi shaida ta biyar tana kira la'anar Allah a kanta idan yana faɗin gaskiya. Manzon Allah ﷺ ya raba su da juna, ya kuma yanke hukuncin cewa babu zama ko kula da nauyin ciyarwa a gare ta daga wajen mijin. Saboda haka, idan mutum ya zargi matarsa ya ce mata: "Ki yi zina" ko "Ke mai zina ce" ko "Na gan ki kina yin zina", kuma bai kawo hujja ba, to za a aiwatar da hukuncin qazafi a kansa idan ba su yi la'anar juna ba. Idan ya yi la'ana a kanta ita kuma ba ta yi irin haka a kansa ba, to za a aiwatar da hukuncin a kanta saboda faɗin Allah (SWT):

“And for those who accuse their wives but have no witnesses except themselves, let the testimony of one of them be four testimonies (i.e. testifies four times) by Allah that He is one of those who speak the truth. And the fifth testimony should be the invoking of the Curse of Allah on Himself if He is of those who tell a lie against her. But it shall avert the punishment (of stoning to death) from her, if she bears witness four times by Allah, that He (her husband) is telling a lie. And the fifth (testimony) should be that the Wrath of Allah be upon her if He (her husband) speaks the truth” [An- Nur: 6-9] Abu Dawood reports through his isnad (line of transmitters) on the authority of Ibn Abbas (ra) who said: “Hilal ibn Umayyah was one of three people whose repentance was accepted by Allah. One night He returned home from his land and found a man with his wife. He witnessed with his eyes and heard with his ears. He did not stir Him till the morning. Next day He went to the Messenger of Allah in the morning, and said: “’O Messenger of Allah! (pbuh) I came to my wife at night and found a man with her. I saw with my own eyes and heard with my own ears’. The Prophet of Allah (pbuh) disliked what He described and He took it seriously. There upon the following Qur’anic verse came down: “And for those who accuse their wives, but have no witnesses except themselves, let the testimony of one of them...” Then the Messenger of Allah (pbuh) was relieved and said: ‘Glad tidings for you, Hilal. Allah, the Exalted, has made an easy way out for you’. Hilal said: ‘I expected that from my Lord’. The Messenger of Allah (pbuh) said: ‘Send for her’. She then came. The Messenger of Allah (pbuh) recited (the verses) to them that the punishment in the next world was more severe than that in this world. Hilal said:’I swear by Allah, I spoke the truth against her’. She said: ‘He told a lie’. The Messenger of Allah (pbuh) said: ‘Apply the method of invoking curses between them’. Hilal was told: ‘Bear witness’. So He bore witness before Allah four times that He spoke the truth.When He was about to utter a fifth time, He was told:’Hilal, fear Allah, for the punishment in this world is easier than that in the next world; and this is the deciding one that will surely cause punishment to you.’ He said: ‘I swear by Allah. Allah will not punish me for this act, as He did not cause me to be flogged for this act’. So He bore witness a fifth time invoking the curse of Allah on Him if He was one of those who told lies. Then she was told: ‘Testify’. So she gave testimony before Allah that He was a liar. When she was going to testify a fifth time, she was told: ‘Fear Allah, for the punishment in this world is easier than that in the next world. This is the deciding one that will surely cause punishment to you’. She hesitated for a moment, and then said: ‘By Allah, I shall not disgrace my people’. So she testified a fifth time invoking the curse of Allah on her if He spoke the truth. The Messenger of Allah (pbuh) separated them from each other and decided that there would be no dwelling or maintenance for her from the husband.” So if a man accused his wife and said to her: “you have committed fornication or you are a fornicator or I have seen you commit fornication”, and He did not bring proof, then the punishment for defamation will be imposed on Him if they do not invoke curse upon each other. If He invoked curses upon her and she does not do the same to Him, then the punishment will be imposed on her due to the saying of Allah (swt):

"Amma azabar za ta kau daga gare ta idan ta yi shaida sau huɗu da sunan Allah" [An-Nur: 8] Azabar da za ta kau daga gare ta ita ce azabar da aka ambata a cikin faɗinsa (SWT):

“But it shall avert the punishment from her, if she bears witness four times by Allah” [An- Nur: 8] The punishment that will be averted from her is the punishment that is mentioned in his (swt)’s saying:

"Kuma bari wata jama'a daga cikin muminai su shaida azabarsu" [An-Nur: 2] Saboda sa'adda Hilal b. Umayya ya zargi matarsa da zina kuma ya zo wajen Annabi ﷺ, sai ya umarce shi ya aika a kawo ta, sannan ya sa su yi la'ana ga juna. Wannan na daga cikin lokuta na musamman da ake tabbatar da zina a cikinsu, watau lokacin da miji ya zargi matarsa da zina kuma ya tabbatar da hakan ta hanyar yin la'ana a kanta, ita kuma ba ta yi ba. In kuma ta yi mata la'ana, to ba a tabbatar da zinar ba. Kin yin la'anar da ta yi ita ce ke tabbatar da zina, kuma hakan ya wajabta a aiwatar mata da hukunci saboda la'anar Li'aan da ya yi.

“And let a party of the believers witness their punishment” [An- Nur: 2] Because when Hilal b. Umayya accused his wife of fornication and came to the Prophet (pbuh) He told Him to send for her and He made them invoke curses upon each other. This is one of the specific cases in which fornication is proven, i.e. the case in which the husband accuses his wife of fornication and proves it by invoking curses upon her and she does not. If she invoked curses upon Him then it is not proven. Her refusal to invoke curses proves fornication and obliges the imposition of the punishment on her due to his Li’aan.

Idan dukansu sun yi la'ana ga juna, alkali zai raba su (ya kawo ƙarshen auren), kuma ba za su sake yin aure da juna ba har abada. Ita tana haramta a gare shi har abada, domin Annabi (ﷺ) ya raba ma'auratan da suka yi la'ana. Malik ya ruwaito daga Nafi', daga Ibn Umar cewa wani mutum ya zargi matarsa kuma ya yi li'aan a kanta a zamanin Manzon Allah ﷺ, ya kuma ƙi ɗanta, sai Manzon Allah ﷺ ya raba tsakaninsu, ya kuma bai wa yaron mahaifiyarsa. Sahl ɗan Sa'd ya ruwaito cewa Sunnah da ta ci gaba da kasancewa game da ma'auratan da suka yi la'ana ita ce, an raba su, kuma ba za su sake dawowa tare ba har abada. Wannan rabuwa ta hanyar la'ana (Li'aan) tana zama ɓata (Faskh) na yarjejeniyar aure, domin irin wannan rabuwa tana buƙatar haramta aure har abada. Ba a halatta masa ita ba, koda kuwa ya bayyana cewa ya yi ƙarya. Sai dai idan ya dawo ya amince da cewa ya yi ƙarya, to tana da haƙƙin a aiwatar masa da hukunci. Kuma nasabar yaron za a danganta ta gare shi, ko ya amince da ƙarya kafin la'anar ko bayan ta.

If they both invoked curses upon each other the judge will separate them (terminate the marriage) and they can never marry each other again. She is forbidden for Him forever because the Prophet (pbuh) separated the two cursing parties. Malik reports from Nafi from Ibn Umar that a man accused and made Li'aan to his wife in the time of the Messenger of Allah and rejected her child so the Messenger separated them and granted the child to the woman. Sahl b. Sad reported that the Sunnah which continued with respect to the two cursing parties is that they are separated and shall never come back together again. This separation by imprecation (Li’aan) constitutes an annulment (Faskh) of the marriage contract because this type of separation requires prohibition of marriage forever. It is not allowed for Him even if He declares Himself to have lied. However if He returns and admits to lying then she has the right for the punishment to be imposed on Him. And the child’s paternity will be ascribed to Him whether He admitted lying before or after the imprecation.

Ƙarƙashin la'ana wadda ke wanke mijin daga hukunci kuma ta wajabta a aiwatar da shi a kan matar idan ta ki yin la'anar, shi ne mijin ya ce a gaban alƙali: "Ina shaida da Allah cewa ita ta aikata zina," kuma ya nuna ta. Idan ba ta nan, sai ya ambaci sunanta da asalinta har sai ya maimaita hakan sau huɗu, sannan a karo na biyar sai ya tsaya. Za a ce masa: "Ka ji tsoron Allah, wannan ita ce hukuncin ƙarshe, domin hukuncin duniya ya fi sauƙi a kan na lahira." Idan ya ƙi tsayawa, sai ya ce (a karo na biyar): "La'anar Allah ta tabbata a kansa idan yana ɗaya daga cikin waɗanda suka yi ƙarya a zargin da ya yi mata na zina." Ita kuma sai ta ce: "Ina shaida cewa shi ya yi ƙarya," sau huɗu, sannan ta tsaya a karo na biyar. Za a ce mata ta ji tsoron Allah kamar yadda aka ce wa mijin. Idan ta ƙi tsayawa, sai ta ce (a karo na biyar): "Fushin Allah ya tabbata a kanta idan shi yana faɗin gaskiya" game da zargin da ya yi mata na zina. Idan suna da ɗa, to ɗan yana cikin Li'aan. Lokacin da ya ce: "Ina shaida cewa ita ta aikata zina," sai ya ce: "kuma wannan yaro ba nawa ba ne." Ita kuma sai ta ce: "Ina rantsuwa da Allah cewa shi ya yi ƙarya, kuma wannan yaro nasa ne."

The imprecation which absolves the husband from the punishment and obliges it to be imposed on the wife if she refuses to invoke curses, is that the husband should say in the presence of the judge; ‘I bear witness by Allah that she has committed fornication’ and He points to her. If she is not present He mentions her name and lineage until He repeats it four times and then at the fifth time He stops. It will be said to Him fear Allah this is the deciding one, for the punishment in this world is easier than that in the next world. If He refuses to stop He should say; (in the fifth) ‘The curse of Allah is on Him if He was one of those who told lies in regards to his accusation that she committed fornication’. And she should say: ‘I bear witness that He has lied’ (four times) and stops at the fifth. She will be told to fear Allah as the man was told. If she refuses to stop she should say (in the fifth): ‘Allah’s wrath be on her if He was telling the truth’ with respect to accusing her of fornication. If they have a child then the child is mentioned in the Li’aan. When He said: ‘I bear witness she has committed fornication’ He should say: ‘and this child is not mine’. And she should say: ‘By Allah He has lied, and this child is his’.

Wannan ita ce hanyar la'ani na juna (Li'aan), kuma ga kalmomin sa da jumlolin sa. Saboda haka, idan mace ta haifi yaro sai mijin ya ce wannan yaro ba nawa ba ne, ko kuma wannan ba ɗana ba ne, babu hukunci a kan sa domin wannan ba qadhf ba ne. Duk da haka, za a tambaye shi: idan yana nufin ta yi zina ta haife shi daga zina, to wannan qadhf ne, kuma ana tabbatar da shi ta hanyar la'ani. Idan kuma ya ce "ina nufin ba ya kama da ni a jiki ko kuma ina shakkar ta yi jima'i, yaron kuwa na wanda ya yi jima'in ne," ko kuma abubuwan da suka yi kama da haka, to babu hukunci a kan sa, nasabar yaron kuma za a danganta ta gare shi, domin bai yi wa matar qadhf ba. Babu la'ani a irin waɗannan yanayi, domin ɗaya daga cikin sharuddan la'ani shi ne qadhf.

This is the method of mutual imprecation (Li'aan) and these are its words and sentences. That is why if the woman gives birth to a child and He says this child is not from me or this is not my child, there is no punishment on Him because this is not defamation (Qadhf). However He will be asked: If He meant she has committed adultery and she gave birth from Zina, this is defamation (Qadhf) and it is proven through imprecation. If He said “I meant that He does not physically resemble me or I doubt she had intercourse and the boy is from the one who had intercourse” or things similar to that. In such case there will be no punishment on Him, and the child’s lineage will be ascribed to Him because He has not defamed (Qadhf) her. There is no imprecation in such situations because one of the conditions of imprecation is defamation (Qadhf).