The author of the Hidāyah (vol. ii. p. 9) gives the following instructions as to the correct way of carrying out the sentence:—
“It is necessary, when a whoremonger is to be stoned to death, that he should be carried to some barren place void of houses or cultivation, and it is requisite that the stoning be executed—first by the witnesses, and after them by the Imām or Qāẓī, and after those by the rest of the bystanders, because it is so recorded from ʿAlī, and also because in the circumstance of the execution being begun by the witnesses there is a precaution, since a person may be very bold in delivering his evidence against a criminal, but afterwards, when directed himself to commence the infliction of that punishment which is a consequence of it, may from compunction retract his testimony; thus, causing the witnesses to begin the punishment may be a means of entirely preventing it. Ash-Shāfiʿī has said that the witnesses beginning the punishment is not a requisite, in a case of lapidation, any more than in a case of scourging. To this our doctors reply that reasoning upon a case of lapidation from a case of scourging is supposing an analogy between things which are essentially different, because all persons are not acquainted with the proper method of inflicting flagellation, and hence, if a witness thus ignorant were to attempt, it might prove fatal to the sufferer, and he would die where death is not his due, contrary to a case of lapidation, as that is of a destructive nature, and what every person is equally capable of executing, wherefore if the witnesses shrink back from the commencement of lapidation the punishment drops, because their reluctance argues their retraction.
“In the same manner punishment is remitted when the witnesses happen to die, or to disappear, as in this case the condition, namely, the commencement of it by the witnesses, is defeated. This is when the whoredom is established upon the testimony of witnesses: but when it is established upon the confession of the offender, it is then requisite that the lapidation be executed, first by the Imām or the Qāẓī, and after them by the rest of the multitude, because it is so recorded from ʿAlī. Moreover, the Prophet threw a small stone like a bean at G͟hamdīyah who had confessed whoredom. When a woman is to be stoned, a hole or excavation should be dug to receive her, as deep as her waist, because the Prophet ordered such a hole to be dug for G͟hamdīyah before mentioned, and ʿAlī also ordered a hole to be dug for Shuraha Hamdiānī. It is, however, immaterial whether a hole be dug or not, because the Prophet did not issue any particular ordinance respecting this, and the nakedness of a woman is sufficiently covered by her garments; but yet it is laudable to dig a hole for her, as decency is thus most effectually preserved. There is no manner of necessity to dig a hole for a man, because the prophet did not do so in the case of Māʿiz. And observe, it is not lawful to bind a person in order to execute punishment upon him in this case, unless it appears that it cannot otherwise be inflicted.
“The corpse of a person executed by lapidation for whoredom is entitled to the usual ablutions, and to all other funeral ceremonies, because of the declaration of the Prophet with respect to Māʿiz. ‘Do by the body as ye do by those of other believers’; and also, because the offender thus put to death is slain in vindication of the laws of God, wherefore ablution is not refused, as in the case of one put to death by a sentence of retaliation; moreover the Prophet allowed the prayers for the dead to G͟hamdīyah, after lapidation.” (Hidāyah, book ii. p. 9.)
This punishment of lapidation for adultery has become almost obsolete in modern times; even in Buk͟hārah, where the institutes of Muḥammad are supposed to be most strictly observed, it is not inflicted.
SUBḤAH (سبحة). The rosary of ninety-nine beads. [[ROSARY].]
SUBḤAN (سبحان). [[TASBIH].]
SUBḤĀNA ʾLLĀHI (سبحان الله). “Holiness be to God!” An ejaculation which is called the Tasbīḥ. It occurs in the liturgical prayer, and is used as an ejaculation of surprise or fear. [[TASBIH].]
ṢŪFAH (صوفة). Banū Ṣūfah. An ancient tribe of Arabia. The descendants of Tābik͟ha and Elyās. (Muir, vol. i. p. cxcix.)
ṢŪFĪ (صوفى), more correctly صوفىّ Ṣūfīy. (The Persian form of the plural being صوفيان Ṣūfīyān.) A man of the people called صوفيه Ṣūfīyah, who profess the mystic principles of تصوف Taṣawwuf. There is considerable discussion as to the origin of this word. It is said to be derived (1) from the Arabic Ṣūf, “wool,” on account of the woollen dress worn by Eastern ascetics; (2) or from the Arabic Ṣafū, “purity,” with reference to the effort to attain to metaphysical purity (which is scarcely probable); (3) or from the Greek σοφία, “wisdom”; (4) or, according to the G͟hiyās̤u ʾl-Lug͟hāt, it is derived from the Ṣūfah, the name of a tribe of Arabs who in the “time of ignorance,” separated themselves from the world, and engaged themselves exclusively in the service of the Makkah Temple.