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.سيدجواد حسينى خواه، تنبيه بدنى كودكان درنظام بين الملل حقوق بشروفقه اماميه، 1جلد، مركزفقهى ائمه اطهار(ع) - قم، چاپ: الاول، 1389ه.ش.