The above discussion summarizes the general view on corporal punishment in the light of Shariah; however, there are a few more technicalities that we need to consider before we conclude, namely the legal aspect behind the application of such an act in accordance to local, federal, and international law.
In terms of international law, there is no such treaty or agreement that sanctions or prohibits corporal punishment at a global scale. Countries such as the US (and its individual states) also differ on the issue, especially in terms of application of corporal punishment in schools.[14] The latest bill (H.R. 5005) for ending corporal punishment in the US is yet to be received by the House or Senate [15], while 19 states still permit corporal punishment in schools [16]. On the other hand, corporal punishment has been outlawed in South Africa for quite some time even though individual schools still resort to hitting children for disciplinary purposes.[17] Chapter 2, section 10 of the South African Schools Act (no. 84) states [18]:
1) No person may administer corporal punishment at a school to a learner.
2) Any person who contravenes subsection (1) is guilty of an offence and liable on conviction to a sentence, which could be imposed for assault.
As residents of our individual countries, it is incumbent on us to follow the laws of such countries as long as they do not directly conflict with Shariah. [19] This is apparent from the following command of the Holy Prophet (Sallallahu Alayhi Wa Sallam):
عَلَى الْمَرْءِ الْمُسْلِمِ السَّمْعُ وَالطَّاعَةُ فِيمَا أَحَبَّ وَكَرِهَ، إِلَّا أَنْ يُؤْمَرَ بِمَعْصِيَةٍ، فَإِنْ أُمِرَ بِمَعْصِيَةٍ، فَلَا سَمْعَ وَلَا طَاعَةَ
A Muslim must listen to and obey (the order of his leader) in things that he likes or dislikes, as long as he is not ordered to commit a sin. If he is ordered to disobey Allah, then there is no listening and no obedience. [20]
Before we continue, it is important to highlight a few points regarding our current Madaris and Darul Ulums. In the context of teachers in these institutions, it is important for us to tread carefully when dealing with situations requiring punitive action. In the past, some teachers were charged and successfully prosecuted for assaulting children. This not only involved intervention from child protection agencies, but it also defamed the name of Islamic institutions by causing attention from the media.[21] It is for these reasons that certain institutions have introduced employment contracts that bar the teacher from practicing corporal punishment. In some places such as the UK, many have lobbied cases to introduce nation-wide codes of conduct for Madaris.[22]
It is important to take note that if a teacher is made to sign a contract outlining the terms of employment whereby the teacher is prohibited to exercise corporal punishment against a student, then the teacher will be contractually bound to fulfil such terms from the standpoint of Shariah.[23] More importantly, since we are living in an era fuelled by secularism where traditionalist ideas are slowly fading away, it is the job of Muslim teachers to keep the masses close to Islam and avoid anything that will avert them from it. In our modern times, many parents are looking for teachers who show kindness and love to their students and further help them reach their goals through mercy and compassion. Often a teacher has to resort to corporal punishment because he did not employ more practical ways to keep the student focused on his studies. As such, resorting to such methods may also be a sign of weakness on the part of the teacher himself.
To sum it all up, the crux of our discussion boils down to the following points:
1) According to Sharī`ah, corporal punishment is allowed to a certain extent provided it is backed by legitimate reasons and restricted to the guidelines stated before.
2) The purpose of corporal punishment is simply to discipline the child and not to infringe on his or her rights. Furthermore, the ideal way to conduct ourselves with children is to show mercy by emulating the characteristics of the Messenger of Allah (Sallallahu Alayhi Wa Sallam).
3) As residents living under the protection of our individual countries, it is our duty to respect the laws of such countries and further ourselves from anything that may bring harm to ourselves and make it more difficult for us to practice our religion. As such, if the laws of one’s country permit one to apply corporal punishment, then one may do so in accordance to said laws of such a country and the guidelines stipulated by Shariah. On the other hand, if one’s country (or state) does not permit such an act, then one should abide by the laws of the locality, lest one ends up in a situation that will force him to sacrifice other religious obligations due to one’s own inability to practice self-control.
In conclusion, while the legality of corporal punishment is established in Shariah, we are still bound to adhere to the general guidelines and rules set out by Islamic law and avoid any situation that may have a negative impact on us or other Muslims within our communities. All in all, one must deal with such delicate issues with wisdom and sound judgment while taking one’s individual environment into account as well.
And Allah Ta’āla Knows Best
Bilal Mohammad
Student Darul Iftaa
New Jersey, USA
Checked and Approved by,
Mufti Ebrahim Desai.
[14] “USA”, End Corporal Punishment, accessed on August 31, 2014, http://www.endcorporalpunishment.org/pages/progress/reports/usa.html
“U.S.: Corporal Punishment and Paddling Statistics by State and Race”, StopHitting.com, accessed on August 31, 2014
[15] “H.R. 5005”, GovTrack, accessed on September 01, 2014, https://www.govtrack.us/congress/bills/113/hr5005
[16] Adwar, Corey, “These Are The 19 States That Still Let Public Schools Hit Kids”, Business Insider, accessed on September 01, 2014, http://www.businessinsider.com/19-states-still-allow-corporal-punishment-2014-3
[17] “Corporal punishment reflects society”, News24, accessed on September 01, 2014, http://www.news24.com/SouthAfrica/News/Corporal-punishment-reflects-society-dpt-20140529
[18] “South African Schools Act, 1996”, Acts Online, accessed on September 01, 2014, http://www.acts.co.za/south-african-schools-act-1996/index.html?no_fee_schools.php
[19] Aap Ke Masaail Aur Unka Hal, v. 8, pg. 165, Maktabah Ludhanwiyyah;
Fatawa Mahmudiyyah, vol. 4, pg. 570, Darul Iftaa Jami’ah Faruqiyyah;
Ibid., vol. 23, pg. 478;
Ibid., vol. 10, pg. 448;
Ahsanul Fatawa, vol. 8, pg. 217, H.M. Saeed Company;
يَا أَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ وَأُولِي الْأَمْرِ مِنْكُمْ فَإِنْ تَنَازَعْتُمْ فِي شَيْءٍ فَرُدُّوهُ إِلَى اللَّهِ وَالرَّسُولِ إِنْ كُنْتُمْ تُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ ذَلِكَ خَيْرٌ وَأَحْسَنُ تَأْوِيلًا
و قال ابن خويزمنداد: و أما طاعة السلطان تجب فيما كان لله فيه طاعة، و لا تجب فيما كان لله فيه معصية
(الجامع لأحكام القرآن، ج ٣، ص ٢٢٩، دار الحديث)؛
مطلب تجب طاعة الإمام فيما ليس بمعصية
قال في الظهيرية: وهو تأويل ما روي عن أبي يوسف ومحمد فإنهما فعلا ذلك لأن هارون أمرهما أن يكبرا بتكبير جده ففعلا ذلك امتثالا له لا مذهبا واعتقادا قال في المعراج لأن طاعة الإمام فيما ليس بمعصية واجبة اه
(رد المحتار علي الدر المختار، ج ٢، ص ١٧٢، ايج ايم سعيد كمبني)؛
وتجب طاعة الإمام عادلا كان أو جائرا إذا لم يخالف الشرع
(رد المحتار علي الدر المختار، ج ٤، ص ٢٦٣)؛
مطلب في وجوب طاعة الإمام (قوله: افترض عليه إجابته) والأصل فيه قوله تعالى {وأولي الأمر منكم} وقال – صلى الله عليه وسلم – «اسمعوا وأطيعوا ولو أمر عليكم عبد حبشي أجدع» وروي «مجدع» وعن ابن عمر أنه – عليه الصلاة والسلام – قال «عليكم بالسمع والطاعة لكل من يؤمر عليكم ما لم يأمركم بمنكر» ففي المنكر لا سمع ولا طاعة
(رد المحتار علي الدر المختار، ج ٤، ص ٢٦٥)
[20] Sahih Muslim, 1839, The Book on Governance
[21] “Reform call as madrassa teacher guilty of child cruelty”, BBC News, accessed on September 04, 2014, http://www.bbc.com/news/uk-england-lancashire-19519444;
Pintu, Sharifuzzaman, Madrasa student chained for misbehaviour”, Khabar South Asia, accessed on September 04, 2014, http://khabarsouthasia.com/en_GB/articles/apwi/articles/features/2012/03/05/feature-01
[22] Wintour, Patrick, “Code of conduct drawn up for UK madrasas”, The Guardian, accessed on September 04, 2014, http://www.theguardian.com/politics/2014/may/18/code-of-conduct-uk-madrasas
[23] المادة ٤٥٥: تكون المنفعة معلومة في استيجار اهل الصنعة بببيان العمل يعني بتعيين ما يعمل الأجير أو تعيين كيفية عمله
[قال الأتاسي] يعني أن معلومية المنفعة في استيجار اهل الصنعة إنما تكون ببيان العمل بيانا يرفع الجهالة المؤدية الي المنازعة
(شرح المجلة، ج ٢ ص ٥٣٢-٥٣٨، مكتبة رشيدية)
[قال الحصكفي](وَ) يُعْلَمُ النَّفْعُ أَيْضًا بِبَيَانِ (الْعَمَلِ كَالصِّيَاغَةِ وَالصِّبْغِ وَالْخِيَاطَةِ)
(رد المحتار علي الدر المختار، ج ٦ ص ٩، ايج ايم سعيد كمبني)
والأجير الخاص من يتقبل العمل من واحد ، وإنما يعرف استحقاق الأجر بالعمل على العبارة الأولى بإيقاع العقد على العمل كما لو استأجر خياطا ليخيط له هذا الثوب بدرهم أو استأجر قصارا ليقصر له هذا الثوب بدرهم ، وإنما يعرف استحقاق الأجر بتسليم النفس وبمضي المدة بإيقاع العقد على المدة.
(الفتاوى الهندية، ج ٤ ص ٥٠٠، مكتبه رشيديه)
كُلُّ مَا كَانَ مِنْ تَوَابِعِ الْعَمَلِ فِي الْإِجَارَةِ الْوَاقِعَةِ عَلَى الْعَمَلِ , وَلَمْ يُشْتَرَطْ عَلَى الْأَجِيرِ يُعْتَبَرُ فِيهِ عُرْفُ الْبَلَدِ الَّذِي عُقِدَتْ فِيهِ الْإِجَارَةُ , وَالْمَادَّتَانِ ٥٥٤ و ٥٧٥ مُتَفَرِّعَتَانِ عَنْ هَذِهِ الْمَادَّةِ (اُنْظُرْ الْمَادَّةَ ٣٧).
[قال علي حيدر] وَقَدْ قَالُوا فِي تَوَابِعِ الْعُقُودِ الَّتِي لَا ذِكْرَ لِلشُّرُوطِ فِيهَا إنَّهَا تُحْمَلُ عَلَى عَادَةِ كُلِّ بَلَدٍ كَالسِّلْكِ عَلَى الْخَيَّاطِ وَالدَّقِيقِ الَّذِي يُصْلِحُ الْحَائِكُ بِهِ الثَّوْبَ عَلَى رَدِّ الثَّوْبِ وَإِدْخَالِ الْحِنْطَةِ الْمَنْزِلَ عَلَى الْمَكَّارِي بِخِلَافِ الصُّعُودِ بِهَا إلَى الْغُرْفَةِ أَوْ السَّطْحِ وَالْإِكَافُ عَلَى رَبِّ الدَّابَّةِ وَالْحِبَالُ وَالْجَوَالِقُ عَلَى مَا تَعَارَفُوهُ (رَدُّ الْمُحْتَارِ)
درر الحكام شرح مجلة الأحكام، ج ١ ص ٦٠٢، دار الكتب العلمية