His statement, “until he becomes widely known,” means until his case becomes clear. Such a person quickly becomes widely known, because this is contrary to what is customary.

The apparent meaning of the author’s words—indeed, their correct implication—is that he is executed before being crucified.

The second view is that he is crucified before execution. The benefit of this view is that, if he is crucified alive, it is more severe in the grief it causes him, for the dead person does not feel the disgrace and shame inflicted upon him—may Allah protect us—unlike the living. Al-Mutanabbi said:

Whoever is accustomed to humiliation finds it easy to bear;
A wound causes no pain to one who is dead.

Thus, when this dead person is crucified and people pass by him, he does not feel it. But if he is crucified alive, and people pass by and look at him while he looks at them, that is more severe in bringing him shame and disgrace.

Consideration should be given here to what serves the public interest. If the judge considers it beneficial that he be crucified before being executed, he should do so.

The author does not mention here the method by which he is to be executed. He should therefore be executed by whatever means is easiest, in accordance with the Prophet’s saying: “When you kill, kill in the best manner.” (1) This is unlike the married adulterer, who is stoned; rather, the purpose here is simply to put him to death.

If the choice is between executing him with a sword or electrocuting him, the sword is preferable in that it does not subject the person to the severe shock that kills him; while electrocution is preferable in that it is quicker. Here, one should refer to physicians. If they say that executing him