intended to punish a child or change its behavior . However , this act is so severe sometimes that it comes into the category of inhuman , cruel and humiliating behavior or torture . Then I have made a study of the articles in the international documents of human rights , judicial policies and existing doctrines by which I have conclusively reached full prohibition of corporal punishment of children in all the said levels . However , the policies of states to abolish all types of corporal punishments show that , despite efforts made in this regard , only countries have absolutely legally banned corporal punishments .
On the other hand , a close examination of the narrations on child discipline and also the views of jurisprudents indicate that corporal punishment , if aimed at preventing a child from indecent acts or if it is in the best interest of the child , is allowed , or else it is prohibited and the executor of punishment is considered to be liable . Furthermore , there are other traditions against these narrations in which the Infallibles ( a . s . ) forbid parents from spanking and beating their children . They have been instructed to use appropriate alternative forms of punishments instead of beating and spanking their children . In other words , as per their sayings one should not resort to corporal punishment when there are alternative chastisements and other proper measures to correct a childs behavior . In addition , an Islamic ruler ( qualified jurisprudent ) can also ban corporal punishment in line with the expedience of society or because of the very negative impacts resulting from it . Thus the way of interaction between these two views is open and prohibition of corporal punishment is therefore achievable in both systems , albeit on the basis of some common criteria such as human dignity , physical integrity and observance of the best interest of the child .